Hermetic and Alchemical Writings (Coelum Philosophorum, Aurora of the Philosophers, Concerning the Nature of Things, ...)

What I say of these special preparations I would have to be understood in the sense that particular arcana require particular adminstrations, and different administrations in like manner demand different preparations.* Now, in the surgeries there is no other preparation beyond some kind of kneading and decoction, such as one would see in a cookshop. By this kind of cooking the arcana themselves are stifled and result in no energy whatever. Nature must be kept under proper restraint and management. Thus, you see, there is one kind of preparation required for bread, another for meat, and so on. In the same way is it with herbs. By parity of reasoning it should be inferred that Nature never mixes up in disorderly confusion foods, drinks, meats, and breads in one mass, but deals with each separately and by itself. Now, this arises from no trifling causes, though to recount those causes here would be a work of unnecessary labour. Now, if Nature admonishes us hereby that in all things due order is to be kept, we are also in another way warned by the same mistress how to prepare medicines, and how to adapt the several medicines to their special diseases. The thirsty liver demands wine or water. But think how often wine is pre-

* If the seed, that is to say, the matter, be present, it requires preparation. But it is prepared by nothing save alchemy. This is not that which teaches cooking and preparation, which Nature has instituted for the benefit of man. Thus, Nature is acquainted with many virtues in S. John's wort, but for every virtue there is another preparation. Nature orders this to alchemy, saying, as it were : Prepare for one disease thus, and for another after another manner. Then arises the physician, and is famed in the medical art, for he knows the foundation, he knows also what cooking or preparation is here needed. But for what purpose do ye scintillate, ye men of Montpelier, of Leipsic, or of Vienna? Ye must turn hither, hither, ye who would know what is philosophy, and what is alchemy, what preparations Nature institutes, and by what methods she instructs her alchemists. Where, then, h ill ye remain, ye apothecaries and sordid cooks ? For it is a shame and disgrace that your whole business is nothing but sheer fancy and wickedness, opposed to the whole art of Medicine. Strange, if all this become publicly known, that is to say, how many tortures are hidden in your golden gallipots and in your solemn concoctions - how great will be the measure of your opprobrium ! Vet the matter must be completely brought into the light. But though you multiply scorpions in my food, the venom will only operate in yourselves, and not in me, and will overflow your wily and mendacious designs, and will break your own necks, not mine.— »«^w««/*r. MedUa-

pared,, and, as it were, reborn, before it satisfies the thirst of the liver. In like manner, the bowels require food. Here, too, notice how variously the food is changed and prepared. Believe it to be the same with diseases. Now, if you are going to undertake a pure and artistic method of cure, you will make no difference^ but act just as if apoplexy were a thirst for which there was need of a particular medicine and a special preparation thereof. Or suppose that the bowel is falling, and that it requires for its restoration another preparation, and one which acts on the stomach. Imagine, again, that mania is like the spermatic vessels, and demands that its necessities shall be supplied by other methods. So you will come to the same conclusion as to medicines and their preparation in cases of mania. I admonish you, then, with due cause, that if you have chanced to meet with eifectual remedies and arcana against diseases, you should not let them be tampered with and wasted by these mere decocters. Are these things not to be brought into the light .'' Truly, indeed, they are, in order that such errors may be avoided, and patients may advance to those sure arcana which God has designed for their use and requirement. You will gather from hence how necessary it is to act on my prescription rather than on yours. In this respect you have to follow me, not I to follow you.

Though you fulminate ever so much against me, nevertheless, my monarchy shall stand, while yours goes to destruction. It is not in vain that I write at such length concerning Alchemy, but I do it with this purpose and for this end, that you may well and surely know what is latent therein, and how it should be understood. Nor should you be offended hereby because you get no gold or silver by it. Rather its result should be that by means thereof arcana shall be unveiled, and the seductions of the ointment-sellers shall be brought to light, since by these the ignorant folk are deceived, while they sell them for a florin what they v/ould not buy back for a penny. So precious, in this sense, are their secrets !

Who will deny that even in the very best things a poison may lie hid ? All must acknowledge this. And if this be true, I would now ask you whether it it not right that the poison should be separated from what is good and useful, that the good should be taken and the evil left. Such should certainly be the case. If so, tell me how it is separated in your surgeries. With you all these elements remain mixed. See your own simplicity, then, if you are forced to confess that a poison lies hid, and are asked how it is to be got rid of. Then you bring forward I know not what correctives, which shall drive out and take away the poison. Comfrey, for example, they use to correct scammony, which is then called diagridium. But what kind of a corrective is this? Does not the poison remain afterwards as before? And yet you boast that you have so corrected it that the poison no longer harms. Whither has it gone? It remains in the diagridium. Try it, if you are wise. Exceed the proper dose, and you will soon see where the poison is. You will not be long in finding out. So you correct turbith also, and then call it diaturbith. These are your methods of correction, fit only for clowns, and useful to drench

Alchemy, the Third Column of Medicine. i6i horses with ! Risk an excessive dose ; you will see whether you do not feel the poison. To correct is to take that which has been corrected. A criminal who has broken the law is punished ; but his correction is not extended farther than the free will of the culprit lasts. Such are your corrections. The power is in them, not in you. In such a case, all the physician thinks of is how to eliminate the poison. This must be done by separation. For example, a serpent is venomous, and yet it is used for food. If you take away the poison you can eat the flesh without injury. And so it is with all other substances; only a similar separation is absolutely necessary. If this is not brought about, you cannot be sure of your work, unless, indeed, it come to pass that Nature supplies your place, or some special interposition of providence favours you. You have no protection in your art. If a sure foundation be necessary for the extraction of the poison, that is afforded by Alchemy. It must be so arranged that if there be Mars in Sol, Mars must be taken away ; or Saturn in Venus, the Saturn must be separated from the Venus. As many ascendants and impressions as there are in natural substances, so many bodies are there in them. But when the bodies are contrary, it is absolutely necessary that one of them should be taken away and removed, so that in this way all contrariety should be eliminated, and so the evil which you are searching for should be separated from the good.

As gold is useless except it shall first have passed through the fire, so medicine is much less useful unless it, too, shall have passed through the fire. It is necessary that everything which is to benefit man shall have passed by fire to a second birth. Should not this, then, be deemed the right fundamental principle of every physician ? A physician should exhibit not poisons, but arcana. But all the preparations of your surgeries, how many soever they be, do not contribute the smallest tittle of learning. They are employed simply in correcting, which is just as if a dog should break wind in a room and you should kill the stink with fumigations and juniper wood ; but does not the smell remain in the room as much after as before that process ? Although the smell is not perceptible by the olfactory organs, could anybody say that the stink was separated and no longer remained ? It is there, though corrected by the fumigation. The stink and the fumigation enter the nose together. Of such a sort also are the corrections of the drug-vendors who disguise aloepaticum with sugar, that it may not offend the palate. The sugar and the honey form a magistery in this case. So, too, they correct theriacum with gentian. Are not all these operations instances of asinine ignorance ? And yet these people boast themselves the physicians of princes, and sell their skill for money !

Yet who is so dense as not to scent the fact forthwith that all this is worthless ? What else can they trumpet forth about their remedies beyond saying " This electuary is sweet, being compounded of spices, sugar, honey, and other condiments, and is held in very great esteem ? " And thus you mock your patient with your medicine, though all you can say in its favour is that it is nice. Just think how idle it is to lay your foundation in compounds of this kind, and to entrust everything to fatuous doctors. This VOL. II. M

method diflfers as widely as possible from the true basis of Medicine ; and is nothing but a worn-out and ridiculous phantasy. So, then, up to this point, we have sufficiently discussed this Column of Medicine, that is to say, Alchemy, in which consists the fundamental principle of all Medicine. Whoever is not built up on this foundation is washed away by every wave, the wind blows away his work, the new moon breaks through it. Every new moon destroys that building, or the shower softens it and casts it down. In view of a system of Medicine built up on such a foundation, do you, reader, judge whether I am an irregular doctor of Medicine or a heretic, disregarding truth, and with a mad brain. Do I deservedly, or undeservedly, gird at my opponents ? What right have they to rise up against me ? Let who will care for their cudgel. When once it has grown warm in their hands they will not readily lay it aside. Any fools can do this ; but a wise man should not imitate them. A far-sighted man throws away one cudgel and seeks another. What matters to me their persecution ? I shall not try to stop them. What I shall do is to shew them up, because they rely entirely on fraud and impostures, and have no foundation save what is elaborated from their own phantasy and their own brain.

Whoever is a trustworthy and honest man to his patients, vi'hoever in his practice tries to imitate Nature, will not avoid me or turn away from my teaching. But those who live in this century do not follow Christ ; in fact, they despise Him. Why should I expect such a privilege as not to be despised by any ? At first, indeed, I ploughed by no means inactively in the same furrow with them. But when I saw clearly that from such art arose only murders, deaths, paralyses, mutilations, and other forms of destruction, I was compelled to retrace my steps and to follow truth by an altogether different road. Then they complained that I neither followed nor understood Avicenna or Galen, or knew their writings. They boasted that they understood all these things. Out of all this boasting it arose that on every side they injured, tortured, and murdered far more people than I, in my ignorance, did. This is really as much as to say that there is one and the same mode of operation for the one who understands and for the one who does not understand, and that neither the one nor the other is worth anything at all. But the more I contemplated the havoc wrought by them and by myself, the more I began to burn with hatred for the system, and I advanced to such a point as to perceive that it was nothing but a patchwork and a hotchpot mixed up with imposture.

And I do not wish the matter to be concluded here ; but in all my writings I shall make it clear how, and in what way, all these matters are combined with ignorance. Every day I grasp more and more that not in Medicine alone, but also in Philosophy and Astronomy these people rest on no good and praiseworthy foundation, as I have already said. A vast tumult will be stirred up against me because I reject those who, for so many ages, have alone occupied the throne of glory and magnificence. But I confidently predict that the time will come when they will be cast down from that throne of glory and magnificence. Their force is nothing but

phantasy ; and I shall not end with the single expression of this sentiment, but shall assiduously bear the same testimony in all my writings. If the academies do not approve of me, what matters it ? They will by-and-bye fall to the ground and be humiliated. Meanwhile, I will expose and oppose your errors with so much severity that to the very end of the world my writings shall be truthful and acceptable. Yours, on the other hand, shall meet with this fate, that, full as they are of bile, and venom, and the poison of asps, they shall be cast out by all like toads, trodden under foot, and shunned. I do not attempt to destroy you and level you with the ground in a single year. It is better that at some future time you shall decaj' and die by your own infamy and ignominy. 1 shall judge more of you when I am dead than now I am alive. You may demolish my body, but you will only destroy its refuse. Theophrastus will struggle with you even when he has no body ! But those who shall hereafter be physicians, I would admonish that they deal more cautiously with me than with their own teachers, and that they

rather weigh our disagreement with due care and judgment than condemn the other and absolve the other without maturely thinking the matter out. Weigh carefully, I beseech you, with yourselves what it is you would aim at, namely, the healing of the sick. If this be your aim and the subject of your argument, tolerate me as your teacher, since my sole object is to lead you towards this healing of the sick. On what basis, and with how much seriousness, I do so has already been said, and shall every day be more copiously set forth. Let not my writings be an offence to you because I stand alone, because I make a new departure, or because I am a German. By these writings and not by any others, the Art of Medicine must be discovered and learnt. Above all, I would enjoin that you carefully read and consider the works which, by the divine favour, I am to finish. I would name particularly one volume on Medical Philosoph in which all the causes of disease will be investigated. Another will be on Astronomy, with a view to sanitation. A third, and last, will be on Alchemy, that is, the method of preparing medicaments. If you read

and understand these three books ; even you, who before disagreed with me, will become my followers. Nor shall I fix my limit here, but as long as the divine favour illuminates me I shall go on to regard the Monarchy in certain separate treatises published for this special purpose. Indeed, if I had not been oppressed by the unseemly hatred and envy of certain prominent men in Medicine these treatises would have already for the most part seen the light. I can already easily foresee that the astronomers also, like the philosophers, will noisily set themselves against me. It will be that they fail to understand me. They will raise a precocious clamour against me, but at last they will be silent, and betake themselves to their dens. Let not these things affect you, my hearers. Rather do this — read their writings while they follow mine in full cry. Thus you will find what you seek. At all events, I have set myself to write in what position, and on what basis I build up my system of Medicine, so that you may be able to gfather what I wish to erect on this foundation. I lay it before you so clearly that you shall not be able hereafter, with any show of justice, to repudiate me at the suggestion of your fathers and teachers and professors. Take care that you be not led away by vulgar physicians, surgeons, or bath-keepers.

These like to look great and powerful, and pour out their long words, which have no science in them, but plenty of ambition and boasting. These are like psalm-singers in a choir, who, indeed, chant the psalter, but understand not its meaning. Such are the physicians who constantly chatter and shout. And just as the nun sometimes understands a single word, but then turns ten pages without comprehending them, so the physicians sometimes make a hit, and then go astray again. Think over these matters with yourselves, and be your own witnesses as to what basis most of these people have for their studies. Even in Medicine it is no new thing for these accusations to damage any one. Medicine in their estimation admits any amount of rascaldom, and is directed only towards persecutions and injuries. All these are signs of doubtful and uncertain art. Those who make such professions give themselves up entirely to wallow in envy and hatred, and wherever one man can stand in another's way, he thinks he has reached the highest point in his practice. So the devil governs them. From him they have derived their discipline ; this you cannot doubt. This is attested by their constant rendings and tearings of one another. The hand of God is not the cause of such things as these.

Concerning the Book of Alchemy, without which no one can become ANYONE who would become a physician must learn the book of Alchemy thoroughly by heart. Its name, no doubt, will prevent its being acceptable to many ; but why should wise people hate without cause that which some others wantonly misuse ? Who hates blue because some clumsy painter uses it badly ? Who reviles a stone because it has been broken by the quarryman ? In like manner, who will hate Alchemy, which is innocent ? He deserves hatred who is guilty, who does not take in the Art, or use it properly. Does anybody hate him who has injured none ? Who will blame a dog if he bites anybody who seizes him by the tail ? Which would Csesar order to be crucified, the thief or the thing he had stolen ? I trow the thief. No science can be deservedly held in contempt by one who knows nothing about it. Now, in good sooth, this same Science or Art is of great use and necessity. Into it is dove-tailed the Art of Vulcan, and we know how useful a work Vulcan can accomplish. Alchemy is an Art, and Vulcan is the operator therein. Whoever is a Vulcan, he has power in this Art. Whoever is not a Vulcan has no power herein. In order that you may understand this Art more thoroughly it is necessary to repeat, fir.'.t of all, that God made all things out of nothing. Out of nothing, I repeat, he made something. Now, this something is the seed which gives the result of its own predestination, its own special office. And, although all things are created from nothing for their own end, there is, nevertheless, nothing which is entirely adapted to its end. That is, it is adapted to its end, but not wholly so adapted ; and it is Vulcan

* The Labyrinthits Medicorum Errantiunt distinguishes eleven books out of which the physician ought to obtain his art and experience. Of these the 6fth is alchemy. The others are wisdom, which is knowledge as opposed to surmise and guess work ; the firmament, of which book the stars are the alphabet ; the elements, which are all essentially present in man ; the greater anatomy, by which the physical body of the microcosm is made known ; experience, because the whole of medical science is nothing but a great and certain experience, and whatever acts or operates therein is founded exclusively thereon ; the entire natural world, for this is the great storehouse of apothecaries ' and doctors : theoretic medicine, which must be founded in Nature, even as theoretic theology is founded in God ; magic, because medicine should not be constituted in speculation but in manifest revelation, because disease and the medicine thereof are alike hidden, and magic is the science which makes manifest that which is concealed ; the book of forms, for all medicines have their forms, of which one is visible and the other invisible, one corporal and elementary, the other spiritual and sidereal ; finally, the book of the generation of diseases and their Iliastric and Cagastric seeds.

that must complete the adaptation. All things are created with this view, namely, that they should be placed in our hands, but not altogether perfect. Wood grows to its proper end, but not to coal ; clay is created, but a vessel is not formed from it. The same reasoning applies to all growing things. Carefully study, therefore, this Vulcan. We will explain the matter by an illustration. God created iron, but not in the form it should afterv/ards assume ; not as a horse-shoe, a sickle, or a sword. These modifications are entrusted to Vulcan, and so this Art is good. Unless it were good Vulcan would not bring about these adaptations. Hence it follows that iron must be first separated from its ore, and then wrought, for this the artificer requires. Now, this is Alchemy. This is the metal-founder, named Vulcan. What the fire operates is Alchemy, whether in the kitchen or in the furnace. He who tempers the fire is a Vulcan, whether he be cook or heat-producer. And the same is the rule of Medicine. It is created, indeed, by God, but not fully prepared for its final end. It is, so to say, hidden in the ore. Now, the work of Vulcan is to separate the ore from the medicine itself. What you saw about iron is also true of Medicine. That which the eyes perceive in a herb is not Medicine, nor what they see in stones and trees.

They see only the ore ; but inside the ore the medicine is hidden. First of all, then, the ore has to be removed from the medicine. When this is done, the medicine will be ready to hand. This is Alchemy; this, the special office of Vulcan, who superintends the pharmacopoeia, and brings about the elaboration of the medicine. And as it often happens that gold and silver are found in a pure state, so medicine also is sometimes found in a state of purity, and its subsequent separation is then the easier, just as the pure gold needs only fulmination and fusion. When all that is necessary has been done, if in this wa)', by means of Alchemy, the medicine has been prepared and produced, then it is given to the sick as a remedy, or to the sound as food. Take an illustration from bread. The external Art of Alchemy cannot produce the ultimate material in the furnace, but only the intermediate substance. That is to say, Nature produces the first material up to the time of the harvest. Then Alchemy reaps, grinds, bakes, and cooks this up to the very time when it is taken into the mouth. Thus, the first and the intermediate matters are perfected. Then, at length, the Alchemy of the Microcosm begins. This takes up the first matter in the mouth, that is, it masticates it, which is the primary operation. Then it deals with it in the stomach, which is the second matter.

It decocts and digests it until, at length, it becomes flesh and blood. This is the ultimate matter, though afterwards another Alchemy may intervene in the shape of weakness, which is a primary matter. To this succeeds decline, a secondary matter; and at last death, the ultimate matter. Moreover, then ensues putrefaction as a first matter. Next to this is decay ; at last, dust and earth. Thus Nature deals with us by means of her creatures. And this makes good my position that nothing is created in a state of perfection for its ultimate matter. All things are created for their first matter. Then Vulcan is applied ; and,

thanks to the alchemical art, reduces this to its ultimate matter. This is seized upon by the Archeus, or inner Vulcan, who, by circulating and preparing, according to the nature and difference of each separate substance, by sublimation, distillation, and reverberation, puts the finishing stroke to the process. All these arts are prefigured and practised within the body of man, no less than without, in Alchemy. It is here that Vulcan and the Archeus differ. This, indeed, is Alchemy, which directs to its final end everything which has attained some intermediate end ; by reducing lead ore to lead, and afterwards shaping lead into whatever it is designed to make. Thus there are Alchemists of metals, Alchemists who work with minerals, who reduce antimony to antimony, sulphur to sulphur, vitriol to vitriol, and salt to salt. Know, then, that this only is Alchemy, which, by preparation through fire, separates what is impure, and draws out what is pure. Though all fires do not actually burn, still they are fires and they remain fires. So, also, there are Alchemists of wood, such as carpenters, who prepare timber for building purposes, or statuaries, who take away from the block of wood whatever does not form part of the contemplated statue. So, too, there are Alchemists of Medicine, who take away from medicine what is not medicine.

Hence, then, it is quite clear what sort of an art Alchemy is, such an axt, namely, as separates the useless from the useful, and reduces it to its ultimate matter or nature. The reason why I define these things more at length in this book is because most printed books contain no art at all, but are crammed full of elisions and senseless punctuations, so that swine would rather eat dung than taste such a concoction. Since such ill-digested mixtures are of no use or force, God has put in their place Alchemy, the true and sublime Art of Nature herself. That crass and rude preparation of medicines which the drug-vendors of Montpelier produce is not worthy to be called an art, but is mere cramming, and a most abominable concoction. Yet this is how they make up their syrups and laxatives, or compound other like matters. Those printed books of the pseudo-physicians teach the same artifice, or, at all events, they put it forward. Yet not even syrups or laxatives, such as the practitioners of Montpelier prescribe, should be prepared in this way, but as the science of Alchemy teaches Medicine. So has God appointed and arranged. This should suffice for every physician that, since God has created nothing in its state of ultimate finality, but has committed the finishing stroke to the Vulcans, he, too, should fully perfect his medicines, and not weld the ore with the iron into one mass. Take another illustration. Bread is created and given to us by God, but not in that shape which the baker confers upon it. Those three Vulcans, the farmer, the miller, and the baker, produce from that first matter a second, namely, bread. The same should be done with medicaments, and the same mode of reasoning applies to the Vulcan within us. So, then, the physician should not be ashamed of Alchemy; but in all things

proceed according to the method which has been pointed out. Unless he does this he will not be a doctor, but just a freshman dubbed doctor — a doctor only to the same extent as that is a man which is seen reflected in a looking-glass. Here ends the Book of Alchemy from the Labyrinthus Medicorum.

Theophrastus Bombast, Eremite of Hohenheim, Doctor and Professor OF both Faculties, to those desirous of the Medical Art, HEALTH IN THE LoRD. SINCE Medicine alone among all branches of learning is necessarily accorded the commendable title of a divine gift by the suffrage of writers both sacred and profane, and yet very few doctors deal with it felicitously at this day, it has seemed expedient to restore it to its former illustrious dignity, and to purge it as much as possible from the dross of the barbarians, and from the most serious errors. We do not concern ourselves with the precepts of the ancients, but with those things which we have discovered, partly by the indications found in the nature of things, and partly by our own skill, which also we have tested by use and experience. For who does not know that very many doctors at this time, to the great peril of their patients, have disgracefully failed, having blindly adhered to the dicta of Hippocrates, Galen, Avicenna, and others, just as though these proceeded like oracles from the tripod of Apollo, and wherefrom they dared not diverge a * The Geneva folio adds the two other dedications which here follow :— Thi£Ophrastus, Eremite of Hohenheim, Doctor of both Faculties, Physician in Ordinary at Easle, to his most famous D. Cristophorus Clauserus, the most learned Doctor of the Physicians and Philosophers of Zurich, Greeting. It is the most excellent and the best sign of a true physician to be acquainted with medical truth, and to know whether he possesses the secret or not, exactly as you, O Cristophorus, most eminent of the physicians of Zurich, do nothing in your medical capacity which is contrary to your judgment and your most tender conscience, to which thousands rightly appeal.

But understand this authority which I exercise in this our Monarchia. There is inborn in me a medical virtue derived from the soil of my fatherland. For even as Avicenna was the best physician of the Arabs, Galen of the men of Pergamon, and Marsilius of the Italians, so also, most fortunate Germany has chosen me as her indispensable physician. You know well that experience is the very mother of all physicians, yea, also of our whole Monarchia. But since each country Ls autonomous and a foreigner cannot be properly identified with it, but on the other hand an alien can well be compared with the man who corresponds to him, so this observe, that you may compare me to Hippocrates and Averroes ; you may compare Rhasis with us three together, each according to his country. Thus, the Arabs, the Greeks, and Germans stand on the same level, even as a triple horehound , and they equalize the amber of Germany with the Greek amber, with storax, turpentine, balsam, and mumia. Nor are you unaware that each country contains within itself the matrices of its own element, and produces that which is needful for itself. So amber is amber to its own country, and though perhaps there can be no comparison of the Chaldean rose to that of Arpinum, what has this to do with diseases, since each rose is for its own country ? Exactly in the same way every nation brings forth its proper and peculiar physician ;

and that from its own Archeus. For every want gives work to an artificer, and the same necessity is the teacher and parent of every physician. Therefore the Italians can dispense with the Greeks and the Germans with both, since each of these have their own need, and its own minister, one for the nature of each nation. There is no call that any one should copy the miiid or morals of the Arabs or the Greeks. If theie be error at home, there is arrogance abroad. For this takes place at random, as by a dream, and without anyreason— and hence a physician must be generated out of these

finger's breadth. From these authorities, when the gods please, there may indeed be begotten persons of prodigious learning, but by no means physicians. It is not a degree, nor eloquence, nor a faculty for languages, nor the reading of many books, although these are no small adornment, that are required in a physician, but the fullest acquaintance with subjects and with mysteries, which one thing easily supplies the place of all the rest. For it is indeed the part of a rhetorician to discourse learnedly, persuade, and bring over the judge to his opinion, but it behoves the physician to know the genera, causes, and symptoms of affections, to apply his remedies unto the same with sagacity and industry, and to use all according to the best of his ability. But to explain the method of teaching in a few words, I must first speak of myself. I, being invited by an ample salary of the rulers of Basle, for two hours in each day, do publicly interpret the books both of practical and theoretical medicine, physics, and surgery, whereof I myself am author, with the greatest diligence, and to the great profit of my hearers. I have not patched up these books, after the fashion of others, from Hippocrates, Galen, or any one else, but by experience, the great teacher, and by labour, have I composed them. Accordingly, if I wish to prove anything, experiment and reason for me take the place of authorities. Wherefore, most excellent readers, if any one is delighted with the mysteries of this Apollonian art, if any one lives and desires it, if any one longs in a brief space of time to acquire this whole branch

things. But he who in spite of this randomness and slumber is raised up as a physician by the need of his country, he at length becomes the perfect physician of his nation, and is plainly its true Hippocrates, Avicenna, and even Lully. However, in this place, I cannot praise the men because they were raised up by this necessity, since their own country will not permit that I should pass over their errors in silence. For how, I ask, did Rhasis benefit Vienna? What good did Savonarola do to Friburg or Arnold to the Swiss ? What did Gentilius or the commentaries of Jacob de Partibus and Trusanus to the physicians of Meissen ? What did Avicenna confer upon them all, since the health of the sick is the one thing to be considered? This, therefore, is the faculty by which I write, which also my fatherland gave me, and this by that necessity whereby I said that I was born. Hence I dedicate the whole of this book to you. But I am persuaded that some ignorant person will at once reply, and I again shall make answer ; so is it manifest and clear on both sides that the whole duty of every physician is concerned with the health of the sick. But those whom I love most dearly will perhaps give interpretations of some obscure places herein, though not my oldest friends of all, namely, the foxes. My crowd of physicians is divided into two parts, the false of tongue, and the false both of heart and tongue. Now you understand what I wish. I will shortly send you some prescriptions, together with my improvement of the oil of colcothar. Act as a friend always, and be careful. Farewell — Given at Baste^ the fourth day of the Ides of November^ 1526. Theophrastusof Hohenhei.m, Doctor of both Faculties, and Physician at Basle, to the

MOST EMINENT ASSEMBLY OF THE STUDIOUS AT ZURICH, HEALTH. Alas, how wretched is the estate of mortals, because there is scarcely any joy which is not pre'^ently followed by sorrow, a most fine company of helpers ! Hitherto I have not fully perceived my blindness, for I did not consider in the present that the wise man must most diligently observe not only those things which are at his feet, but those which are behind him, like a two-headed Janus, and those also which are in all directions around him. The reason is that your most delightful assembly, which I lately enjoyed, and do still recollect with gratitude, had so enchanted my heart and eyes that I forgot all about the future. My mind presaged no disaster ; I thought the whole matter was well managed and deemed that joy would be obtained and perfected without the company of grief. Now when I see those things which I ought to have foreseen, how, I say, shall I restrain myself from grief and mourning, since the dearest friend I had at Basle, whom I left in health and strength, has been killed by the accident of a sudden fall from an upper storey, where he was accustomed to sleep? He had been freed by me from the heaviest chains into which he had been thrown by the petty doctors of Italy; by me was he restored to health, of which fact Erasmus of Rotterdam is a witness, with all his family, as the epistle written by his own hand sets forth.

Now when I was thus feasting with you, and taking life easily, he died whom I had left in good condition ; he, I say, whom I loved as my own eyes; being snatched away by the accident I have mentioned, namely, John Frobenius the parent and tutor of all learned and good men, being himself also wise and good, the most diligent promoter of all kinds of learning. Wherefore also have I need to fear the same suddenness in death which has overtaken him. What shall I say to myself? Death is common to all. Wherefore be warned. Watch, most excellent fellow-learners, and if to any extent we fail in our office, attribute it to that severe grief wherewith I am now tortured, and can find no relief. Farewell, most sweet companions. Love your Theophrastus.— .Saj/c, from our Library, tlie third Ide of November, 1527.

of learning, let him forthwith betake himself unto us at Basle, and he will attain to far other and greater things than I can describe in a few words. But to make it clearer to the studious, we do not, for instance, shrink from submitting that we in no wise imitate the ancients in the method of complexions and humours. The ancients gave wrong names to almost all the diseases ; hence no doctors, or at least very few, at the present day, are fortunate enough to know exactly diseases, their causes, and critical days. Let these proofs be sufficient, notwithstanding their obscurity. I do not permit you to rashly judge of them before you have heard Theophrastus. Farewell. Look favourably on this, an attempt at the restoration of Medicine. — Basle, the Nones of June, 1527. Bv Theophrastus, of Hohenheim, Doctor of both Medicines.

BEFORE I begin to treat of Degrees, two complexions of Nature should be noted : one is hot, the other cold. Moreover, each of these has in itself a certain inborn diathesis : for everything which is hot is dry, and that which is cold is moist, nor can heat or cold be alone. So these two natures, heat and dryness, are one thing, and in like manner, cold and humidity. Hence, therefore, degrees are easily determined, how each and every thing exists in its own degree, and what degree each thing respectively occupies. At this point, no doubt, those who are suffering from cataract and have familiarity with works of darkness will cry out that there are four complexions, hot, cold, dry, and moist, from which they gather that cold is present in moisture and in dryness, and in like manner heat is conjoined with both. According to this opinion they have arranged everything, that is as much as to say that the cold may be dry, and heat may be moist, which is a contradiction of terms. If they had approached more nearly and made a more searching investigation into Nature they would have found our arguments, which here follow, to be nearer the truth. They did not sufficiently understand that these four are two only, and so they falsely ascribe to the four elements those which are nothing less than they are elements, as philosophy clearly demonstrates.

But in order to more clearly understand what I have said about the two complexions, take the following. Whatever the elements have produced in * While there is some matter in this treatise which is outside the purpose of the present translation, it has been thought well to include it in the section devoted to Hermetic Medicine because it enters at length into a subject or, more correctly, a class of subjects, to which there is frequent reference in Paracelsus— that, namely, of degrees and complexions. It is not very clear in itself, and it adopts an arbitrary terminology, which will be dealt with in the Vocabulary at the end, but it will help to illustrate the obscurity of previous references, and may perhaps give a little light indirectly. the nature of things is either cold or hot. If cold, it has in itself a certain innate individual humidity. Where there is humidity there is cold, and so what is hot is dry, for dryness subsists in heat alone. It cannot come about that the cold is dry and the heat is moist. For these are elemental coiiji actions which come from Ares, as is clear from the example of a man and a woman. A man has in himself what is warm and dry ; a woman that which is cold and moist ; but they contribute to the complexions only according to their several degrees. From the very first, therefore, it must be remarked what is moist, what coagulated, and what, lastly, is resolved dryness.

For hence arises a common error which is apt to spread even amongst the chief physicians. For example, take a crystal which appears cold, dry, and arid, since it dries and renders arid, but this appearance is delusive. For the most arid force of the crystal is a coagulated moisture, and in its action it masters everything, transmutes and forcibly changes it into a coagulated moisture, which is finally dissolved like ice. Similarly in petroleum, the dryness is not resolved as it appears to be, for the dryness is resolved in the substance of its own body. Wherefore I lay down this definition in place of an epilogue, that degrees must be observed in a twofold manner, the warm and the cold. Moreover, the dry is double and the moist is double, that is to say, dry per se and a resolved dryness, moist per se and a congealed moisture. The remainder of what is requisite at this point is contained in the Philosophy itself.

Although in this place more was to be said on the subject of degrees than I have so far set down, still, since these matters are well established among those who are any way skilled in medicine, I pass them over in silence here, and speak of those subjects which have up to the present been put forth falsely, and with a certain amount of pervading error. This is what should be accepted. In the first place, it is not only necessary to observe the sum of the elementated degrees, because this only serves in the case of elementated ailments ; but attention must also be paid to those things which concern mundificatives, incarnatives, laxatives, constrictives, repercussives, diaphoretics, narcotics, cicatrizers, and other things of this kind. For this purpose it is of prime necessity to acquire a full knowledge of diseases, and, moreover, of the special degrees of each kind of disease. In the case of wounds, one has to know the degrees of incarnation ; in hyposarcha, the degrees of drying ; in gutta, the degrees of strengthening ; in epilepsy, the degrees of specification ; in cachexy, those degrees which arise from commixture. If you have thoroughly examined all these matters, then at last approach the composition of recipes.

But we should not omit to mention that for the perfect knowledge both of diseases and of degrees there is required not only the medical but the astrological profession ; and, moreover, the Spagyric form. All these require perfect, and, moreover, a prolonged experience ; since thereby alone, and not by constant reading, or by a judgment, however exact, the scope of this book is made clear. Lastly, if you miss anything in this place on the subject of degrees, seek it in daily practice, to which I relegate you all, so as to learn the virtue of anthera, more particularly of tereniabin, which is remarkably ennobled ; and, lastly, as respects the flower of cheiri.

Before, however, we come to the degrees themselves, we must observe certain rules of the degrees, by which method the degrees are at one time intensified and at another relaxed. In the first place you will observe this method. Whatever proceeds from the elements of the earth, that occupies the first degree. Of this kind are the lettuce, the violet, the anthos, etc. In like manner, whatever is of the air, such as pestilence, pneumonia, fever, is in the second degree. That which is produced from the element of the water holds the third degree, such as lead, sapphire, topaz, etc. But those things which spring from the element of fire, as ice, crystal, snow, claim the fourth degree, either hot or dry. It must be noticed, therefore, that whatever sensitive thing comes from an element is the same as the element, as the frog whose sperm is in the third degree ; in like manner, camphor. That which is of the earth, as man, is in the first degree, as Rebis. What comes from flying things is in the second degree, as vua. What comes forth from the fire, like the Salamander, is in the fourth degree. In what respects one excels another will be made clear in the following chapters.

Furthermore, in order that the degrees may be more clearly marked in their points, take the present example. As the degrees of herbs have been divided into four, so all of them, how many soever there may be, are referred to the first degree, but still not all on an equality. For one is sometimes more than another as to the beginnings, middles, and end of both ; but still so that whatever descends from the element of earth remains in the first degree, and must not be placed outside that same. Among you the nenuphar occupies the fourth degree, and with you Saturn is allotted the third, though in coldness it exceeds nenuphar by almost eight degrees. So, then, they cannot be arranged in the same degrees. So, too, whatever exists in the second degree, there also the first point excels the fourth degree of the element, which is of the earth, and the fourth point is higher by four degrees than the last point of the first degree. In the third degree the same judgment must be formed, and likewise in the fourth. Thence are gathered sixteen points, which mount as if by stairs to the true degrees, even to the six hundred and sixty-third. Deservedly, then, we say that those have been in error who collected camphor, the

sperm of frogs, nenuphar, and alums into one degree ; since from these a true and certain degree could not in any way be tal<en in recipes, as will be shewn in the following modes for compositions.

But in order that you may have in particular both the degrees and the points of those things which induce heat, remark : Whatever makes ashes or lime or glass is in the fourth degree of fire, as fire itself, mercurial water, aqua fortis, etc. So whatever produces a biting effect and brings things to an Ischara, so as to cause putrefaction, occupies the third place. Of this kind are colcothar, arsenic, sal ammoniac, borax, pigment of gold, and others of that kind, as alkali. But as to the virtues of these things in which some things excel others, that is a matter of points, not of degrees. Moreover, whatever produces scars or blisters belongs to the second degree, of which kind are rabeboia, cantharides, flammula, melona, and others of that genus ; for although flammula be in the first degree, nevertheless, in another way it affects the second, because the spirit of salt in it reduces the flammula so that it is just comprised in the first point of the second degree. Lastly, whatever warms, but does not attain to the signs above mentioned, such as ginger, cardamum, abrotanum, and other things of that kind, exists in the first degree, together with its higher and lower points. But it is to be observed in this rule that the degrees are not arranged according to the nature and proportion of the elements, but are, independently of them, condensed into the present rule, for this reason, because the present rule is taken from the first three principles and serves for them, namely, those which predominate in salt, mercury, and, lastly, in sulphur, wherefore, in this place care must first be taken not to use the present rule in elementated diseases. For they are only, as it were, gathered from these, and serve for diseases which can be healed by the first three principles.

But in order that you may ascertain the degree of cold, apart from that which belongs to the elements, take the following : Whatever congeals humours belongs to the fourth degree, of which kind are those things which are born of the element of fire. But whatever refrigerates (to use a common expression), yet does not injure the vital spirit when administered as a remedy in a proper dose, as narcotics, anodynes, sleeping draughts, the sperm of frogs, hemlock, belongs to the third degree. Whatever extinguishes unnatural heats and allays paroxysms is in the second degree, and, lastly, whatever prevents a disease from breaking out into a paroxysm is of the first degree. This rule does not differ much from that one which applies to heat, for these offer a direct enantiosis to the aforesaid. But whatever degrees they occupy which are of the elements, that same remains, according to what has before been prescribed, together with the present degree ; so that now there is produced a double degree of Nature, and it operates exactly according to the proportion and nature of the elements.

Moreover, the rule concerning colours must be noticed, since these, at the same time, indicate the nature of the things in which they exist. For instance, the centaury, which is red, is therefore of a warm nature ; the lily, which is white, is for that reason of a cold nature. But of colours which are external, nothing certain can be defined, except in this way. The rose is red, yet of a cold nature, on account of the anther lying in it which attracts the heat of the rose. Again, wherever there is any yellow in a red flower, there is the heat, but the redness is judged to be of a cold nature, and so must it be concluded with regard to other flowers in like manner. Moreover, there are flowers which, though by nature they appear warm, are nevertheless cold ; among these is the minium. Others, again, seem cold when they are warm, as copper is. In order to ascertain these things, observe the following rule : Whatever is green, as soon as it is gathered from that with which it may be. mixed, is warm. So, too, is the body under which these colours lie hidden. Silver is, by its nature, cold, and keeps the colour of a cold body, for finally it passes into the colour of lazurium. Mars is naturally of a cold colour, and admits of being transmuted into a warm nature ; but, nevertheless, it preserves the force, and so the universal virtue of its own proper nature. Black colours are of no special nature, for they are nothing but sulphur, which is burned, and nothing underlies this, but it belongs to the elements. Whatever is white, livid, black, and hyacinthine, is cold ; the other colours are warm. Whatever is variegated belongs to one nature, presumably that of its principal colour. So, also, in green, though cold be present, yet it is comprised under its own head.

Whatever is fat, and, moreover, moist, is cold, even although it exists in something green ; for the greenness is changed into a cold nature. Whatever, on the other hand, is dry, assumes a warm nature. Moreover, whatever comes from Sulphur, Mercury, and Salt falls under each nature, the warm and the cold, and that on account of the three principles. Summarily, whatever burns is sulphur, and of a warm nature, unless it exists in warm colours. But whatever goes into sublimation or calcination admits a warm nature. So whatever resolves itself or is brought to an alkali is warm. Moreover, whatever is austere is cold. Sweet and bitter assume a warm nature unless affected by the former rules. Whatever dries the skin is warm ; that which constricts it is cold. If you would judge by the odours of these things you can define nothing accurately, except so far as they retain the same nature as the body. Lastly, there are other rules which are to be admitted, so long as they do not oppose those given above.

Moreover, it should be noticed that there are certain things wherein, besides those which are natural, degrees are concealed in two ways, and that according to two bodies, as is the case with metals, gems, and stones. According to this view, mercury is chief among the metals, and embraces in itself a certain peculiar nature, warm and cold, nor can this be taken away from it. Now, if from thence be generated a metal, in iron or lead, beyond that nature it acquires another, and so two natures will be in one substance. Wherefore, from henceforth lead will be in place of mercury, if the leaden nature which it has acquired, together with its own, shall be suitable to your aiFairs. In the same way it must be judged concerning tin, silver, iron, and copper, because they return into their own body. Thus the liquid in gems remains in its own nature, and that a mercurial nature. If, now, it be congealed into a gem, it equally puts on a two-fold nature, because the constituent parts are reduced into their primal liquid. So, too, must it be judged concerning common stones. In certain herbs, too, a similar nature is present. Wherefore, read, and read again, and finally recall for experiment whatever is committed to your memory concerning the nature of things. And so recall it that you may now not merely think, but know exactly each of these things ; for in this lies the essence of a true and sure philosopher.

ALTHOUGH I have written concerning the reloUea of Nature, according to its reason and nature, that it belongs both to the cold and the hot, together with its innate essence, still there are other things which the natural Ares has produced which in many respects excel what I have treated of in my former book. And, to begin from this point, if you wish from the beginning to speak exactly concerning accidental complexions, you will find that in this place the former relollea of Nature are little approved, and for this reason there are two natures universally in things which are both together in one substance, although only one of them appears. These are the innate accident and the elemental accident. Moreover, everything in its own nature is warm. The first matter of things is warm per se, nor does it change the innate accident, because all the three principles in the complexion remain even to their ultimate matter ; that is, in whatever nature they are found before the relollea in that same nature do they still remain until the relolleum departs. In whatever way, therefore, experience compasses the end, in that same way the beginning is manifested in itself. But before we pass on to those simples which are in the degrees we must observe that neither heat nor cold is an innate accident of them, but rather an elemental and external accident.

Nature sends forth absolutely nothing from herself, as the man experienced in medicine easily gathers, but she keeps the innate accident so long as the thing or the body, in which that innate accident is, remains. You have an illustration in fire. In this the heat is an innate accident, and the nature of the three principles, which is evidently hot. Moreover, it cannot be otherwise but that the substance passes away together with the heat, if you wish to confer that heat on something else. Although that heat warms, still it is nothing more than a dead heat, nor does it heal disease or confer any other advantage, but is a certain superfluous heat added from without to the body. In this manner every innate accident puts forth and displays its power without any help to a sick person. Whatever, therefore, is adapted for the healing of disease should be prepared in the following manner : In the first place bring your medicine to him who separates the two essences, the one in the substance, the other in the vital spirit ; for wherever we wish to exhibit medicine, there it is necessary for the vital spirit to depart from the substance and to agree with the offending matter of the disease. Then the medicine will appear alone in its own body, and this in proportion to the three principles. The external elementated accidents go to that part where the disease lurks. And so I gather that in the universal nature of things a two-fold accident exists, an innate and an external. The innate confers little benefit on the health, but only the external. In fire there is no external accident, and therefore I assert that it is an imperfect work of nature.

In the beginning, when Nature brings forth in its proper element, the Archeus* prepares the same according to the proportion and nature of its peculiar Iliaster, so that the Ares consists altogether of three things, and generates in the same thing the substance of the body. This generation, per se, is, for the sake of the body alone, that it may appear the same with the relolleum. But what is this to the sick man ? For the fire is equally a relolleum accident, as is also snow. But they do not heal sicknesses, nor have any power in them for doing so, because they are a relolleum per se. Moreover, the external elements make up the cherio of Nature, which, also, you must bring to the relolleum, because, although you take this together with the cherio, it is the cherio that heals all sickness. Remark in this place concerning the cherio that the cherio is nothing but the heat or cold of these things which leaves the body and goes away into Nature. You have an illustration of this in camphor. This has its frigidity from the cherio, and so is a * The Archeus of the Metals.— Kt^?< contains within itself the first matter of all the metals, but with regard to the manner in which it distributes that matter over the globe, it must be held that it expels all matters not excocted into metals along a trinal line into the Yliadus, and separates them in division.

Thus in one place there are branches of copper, in another branches of tin, and so of the other metals. Further, if thus they are brought from Ares along the triple line, out of some of them there is ejected a metal, such as tin, lead, iron, or copper, etc., before any of the marcasite, bismuth, cachimia, or zinc have been previously purged, or collected into faeces, but while they are all present, and according to their smaller or larger proportion an excellent or base metal is generated. For it is endowed with hardness in the triple line, when Archeus has extracted it out of Ares. For then they are found in Yliadus according to various modes and forms. By that preparation of the Archeus various colours are produced, no one colour being repeated, for just as from all fruit trees no apple or pear is exactly like another, so also these are not alike, as they philosophize concerning Thisma. But silver and gold are frequently found solid and pure, for this reason, that the marcasite, bismuth, and other metallic matters, have been properly separated from the metals, and are sent back along the triple line. Accordingly, when the metal has been made pure, gold and silver are produced. The other extraneous metals have already been expelled ; the rest, therefore, are found pure as Archeus has ordained them. Sometimes, also, spumes are found on the surface of the rocks which look like plates of silver, sometimes, again, in meadows like flames of gold.

Then also in Yliadus there are many other forms. They are most frequently found in waters, because pure gold of this kind is compelled by the force of the waves, together with grains of sand to assume the shape of a bolt. It is afterwards deposited in grains, as takes place by the Rhine and other rivers. Cataracts of water, if they pass over the triple line where this kind of gold remains, then the water ejects it. The larger quantity is washed out by violent inundations, etc., on to the beach or coast. It also happens that two, three, or more metals are found mixed, as gold and silver are found in copper. The cause is that by the expulsive operation of Archeus in Ares, two or three are sent in company into Yliadus. This occurs chiefly in the case of cognate metals. While, therefore, they are mixed, and, being mixed, are coagulated, they cannot be separated again, but remain joined together.— ZJf Eiewento Agues, Tract in., c. lo.

most opportune remedy in case of inflations ; but in the substance of its first elements it remains warm, as sulphur and the spirit of salt, together with the mercurial. Such, also, are gems and herbs. Moreover, whatever Nature produces has its cherio, that is, its external elemental accident. Wherefore, at this point, on the subject of degrees, I assert that there is a greater portion of cherionic heat, or cherionic cold, in one body than in another. Thus has the Archeus disposed all things, and that for the sake of the microcosm.

But in order that our council concerning the compositions of recipes may be more clearly known, it must be noticed that, as I have before mentioned concerning relolleum and cherio, so, in this place, it 'is necessary that you again understand this with reference to the body, namely, that those sicknesses which are only of a cherionic nature lurk in the body and descend into the body without involving the destruction of the first three principles of the body wherein they exist. For, just as the Iliaster in the four elements, like a mother, produces the relolleum and cherio, so man exists in the four elements and receives, as it were, hereditarily, the sicknesses which forthwith germinate in the body, so that, eventually, they burst forth into external elementated ailments. Wherefore, for arranging cherionic recipes, it is necessary that the external elementated things should leave their own bodies, together with their substances, and should converge on the vital spirit. Thus, the sick person is set free. It should, therefore, be noticed that death is not cherionic, but relollaceous ; although it arises hence that in no direction can death occur. For who can separate what is individual from that in which it lies hid ? Here, however, we are speaking of cold and heat in cherionic not in relollaceous matters. The remaining desiderata on this topic you can read in the treatise on the Origin of Diseases.

As in the former book, I have conveyed a knowledge of the nature of things, with regard to cold and heat, together with many and various rules, so in this place the present rule must be observed with regard to herbs. Most of them are cold and dry, and these put forth a certain obscure greenness. These, though they are pointed out as hot, are in fact cold, as the verbena and the shepherd's purse. Some are reputed to be cold when they are hot, as the bugloss and the anise. The reason is that the coagulated moisture produces by its congelation great aridity, and the resolved dryness does not become dissolved without some little moisture on account of its cherionic nature. For it is certain that in no other way can anything be produced from the element of earth but it must be hot, nor from the element of water without being cold. This is the rule of Nature. But the reason why nothing of this kind takes place is that the external elementated condition corrupts and breaks Concerning Degrees and Compositions. i8i through the former nature. Wherefore, it must be dealt with according to its cherionic nature, by the guidance of experience. Moreover, since the same nature, whether it be cold or hot, does not form the body under which it lies hid, there is no need that you should labour for the body, but you may spend all your experimentation on the aforesaid three natures, as we have prescribed in the first book.

Lastly, the physician will have to observe the bodies of those things which lack sensation. For all those bodies in which these things lurk are nothing but a liquid under which is hidden that which is cherionic. But the liquid is congealed like its own element, just as the Iliaster produced it. Wherefore, the separations of Nature once again resolve that which Nature has congealed, and in this resolution the two above-mentioned natures are separated. Hence it is clear that the external elementated things of Nature are the relolleum — accident of nature, and exist apart without any virtue. So, likewise, it is clear that another nature is fully and perfectly present while the innate property and the accidental property remain each in its own separation. Hence it is gathered that nothing which is cold or hot is congenitally so, and more that whatever is inborn can do neither good nor harm to any person. But there is in addition a certain other nature which does induce heat or cold, and by which we judge the heat or the cold, that is to say, by the cherionic indication. When this interposes, all sickness can be healed. For that same coldness or heat, from the moment of its entrance, turns to the ailment — a thing which the innate property never does. All these matters are contained in the book on the Conjunctions of Things in the properties of the two natures, according to the three principles, and that according to the prescription of philosophy. Moreover, in the following chapters you will see the order of the degrees according to the reason and nature of their elements.

Those things which come forth from the earth have a warm nature in the first degree of heat, and among these are the following : — Anthos, or Cypress Calamus Rosemary flowers Great Sparge Hirundinaria Dodder of Thyme Philipendula Ginger Broom Laudanum Herb of Paradise Pennyroyal Monk's Rhubarb Mustard Hartwort Grains of Paradise Things which belong to the air are in the second degree of heat. These are : — Tereniabin Clouds Chaos Heat Things which proceed from water are in the third degree of heat, as : — Red and White Arsenic Quicksilver Things which come forth from the fire are in the fourth degree of heat, and are these, namely : — Hot Lightning Hot Hail All yEtnean Fires

The things which are here enumerated are of a cold nature. Among these those which are produced out of the earth are cold in the first degree. Sanders of all species The four greater cold seeds Flowers of Mulberry Ribes Dates Beans Galls Crispula Ash Darnel Nightshade Mirabolanes of all species Lily of the Valley High Taper Ripe Apples Cucumber Lettuce The four lesser cold seeds Greater Arrow-head Gladwin Snapdragon Poppies of all species Bread Flour or Corn Things which are produced from the air are cold in the second degree, as Nebulgea. Things which are produced from the water are cold in the third degree. They include : — Camphor Hematites Alumen Entali White Cachimia The three kinds of Tin White Talc Electrum terr£e Alumen de Glacie The three kinds of Coral Thalena alterrea Silver marcasite Lotho Thalena frigida Iron Aqua Glariona Things which proceed from the fire are cold in the fourth degree. Crystal Cold Lightning Citrinula Beryl Cold Hail Ice

It is, therefore, to be observed that the law which rules the procedure of each thing from a particular element, rules also that it should possess the same degree. The development of sensitive things from the elements is shewn in the following table. Those which proceed from the earth occupy the first degree of heat, as: — Men The Lion Rams Boys The Horse The Wolf The Goat Oxen Cocks The Leopard The Bear Foxes, etc. Those which inhabit the air belong to the second degree of heat. The Eagle The Phoenix The Sparrow The Ostrich The Swallow The Heron And generally all winged animals which are not referable to water. Those which relate to the water occupy the third degree of heat, as the Braver. Those which inhabit the fire belong to the fourth degree of heat, as the Salamander. The following are of a cold nature, and, among these, those which proceed from the earth occupy the first degree of cold : — Women Cows All Species of Sperm Those which belong to the air are in the second degree of cold, as doves storks, etc. Those which are referable to water occupy the third degree of cold, as fishes, worms, tortoises, frogs, etc. To the fourth degree of cold are referred those igneous creatures known as Gnavi, or Gnani, and Zonnetti.

Moreover, there are certain other simples which, by the intervention of composition, attain to the second grade. These, although they do not acquire their grade altogether according to the manner and nature ot the elements, yet such as are in the first grade acquire the second ; those which are in the second attain the third ; while those of the third, in like manner, acquire the fourth grade, as shewn in the ensuing table. Simples. Rose Nenuphar Flowers of the Centaury Violet Camomile Flowers of the Bullace Solatrum Flowers of Tapsus Anthera Flowers of Hypericon Addition of Compositions. Oil Vinum Ardens Crude Vinegar And all fatty substances Further, although Nature by herself is not so frigid, yet composition effects such a reduction that, by means of addition, there results a certain grade of cold or heat, as is obvious in the case of the oil ot roses, the vinegar of roses, and other matters of this kind. There are others which, properly belonging to the third grade, attain the fourth, as camphorated vinegar, oil of lead, etc. Moreover, there are grades which, by means of separation, ascend from the first into the fourth, as also from the third into the fourth grade, as will be seen in the third section of the Grades of the Spagyrists. Again, there are those things which are not intensified at all, of which kinds are snow and ice, by reason of their relolleous nature.

Then there are those things which do not manifest their nature unless prepared, as is the case with the sperm of grass, the crystal, and sulphur. There are also those which are reduced from a hot grade into a cold, as gems, and others from a cold into a hot, as camphor, corals, etc. Lastly, there are those which lose their grade in preparation, as those which are congealed or resolved. Item. There are certain things which do not operate in the substance of their body, as oil of Jupiter, and the like. Experience will point out those matters which are omitted in this place.

AT the beginning of this third book, you are to observe that, besides those essences which I have already mentioned, there is another essence and nature which is called Quintessence, or, as the philosophers say, the Elemental Accident, or again, as ancient physics term it, the Specific Form. It is called quintessence for this reason, that in the first three essences there are four hidden, which in this place is called the quintessence, and is neither warm nor cold, without any complexion in itself. But to make the matter clearer by an example, the quintessence alone infuses robust health, just as the strength or robust health which is in man, without any complexion, is brought to its end. Thus virtue lurks in Nature, for whatever rejects diseases is nothing else than a certain confortative, even as, relying upon your strength, you repel a foe. It is part of the nature of things that there is nothing in the nature of things which is lacking in virtue, unless it be of a laxative quality. The same is the case with quintessence, because this is without complexion. But although coldness elsewhere relaxes, as also sometimes heat, yet it is beyond Nature, and from the virtue of a relollaceous nature. Whatever operates according to Nature possesses a quintessence, for its virtue is so ordered that it removes superfluities from the body, just as incarnatives for curing ulcers in such a manner promote the growth of new flesh, that by the intervention of their virtue the offensive matter is removed. These three are of a triple essence, but there is one virtue, which is justly termed the quintessence.

In order to become acquainted with the grades which exist of the quintessence, and specially of those things which are confortative, there are four points to be observed at the outset : firstly, whatsoever is of the earth holds the first grade of health ; secondly, whatsoever is from the air is referable to the second grade ; thirdly, whatsoever is of water belongs to the third grade ; fourthly, whatsoever is produced out of fire holds the fourth grade. But, further, it is labour in vain to seek a quintessence out of earthly things, equal to that which is extracted out of air. In like manner, that which is from air can never be compared with that which derives from water. Judge as follows of the fourth element. For example : To extract the quintessence of chelidonia is nothing else than toiling after the quintessence of the phoenix by that quintessence. Similarly, by the quintessence of the phoenix, the quintessence of gold ; by the quintessence of gold, the quintessence of fire ; but although in chelidonia, in melissa, and in valerian, there is more of the arcanum than in the rest, yet the grade excels so that by this superiority that arcanum is by far surpassing. Thus in every grade one thing is higher than another. Wherefore, with regard to earthly things, notice whether chelidonia is superior to melissa, as melissa to valerian. Judge in the same way concerning the three other elements.

Whatsoever has been dealt with in the former chapters has been with a view to proceeding subsequently to the follov^dng signs of the grades, so as to elucidate after what manner the grades stand in the elements. Platearius, Dioscorides, Serapio, and others, their followers, who have written much, but false!)', of the quintessence, do not signally differ from us herein. Yet do you, whoever you be, seek a knowledge of the quintessence from experience, for thus you will understand the grades in their division. That the manner in which diseases are repelled by the quintessence may become clear, we must first diligently notice the concordance of things in diseases. For some virtues contend only in synechia, others in mania, others in aclitis, and yet others in lethargic complaints, as is the case with concordances. In this place I think it worth while to know that which lies hidden in Nature, as in gelutta (carlinum) and melissa, which renew and remove disease without any virtue of grades, namely, in the restoration and repair of youth. The manner and the efficacy by which these things are done are indicated in the treatise, De Vita Longa, as certain peculiar mysteries which exist in the nature of things besides arcana. Wherefore, I think proper to pass them by here, and at length continue what I have begun concerning the four grades of the elements. Hence, although there be many and various virtues which cure maladies, some through their aperient nature, others through their narcotic nature, others again by other means, I leave such matters to those who devote their attention to theorems.

Everything which strengthens is tempered. No hindrance will arise from the substance which, although it be cold or hot, will, however, not incommode the Quintessence in its body {others read, in its work). Moreover, every specific is a quintessence, without any corruption of its body. Furthermore, nothing is tempered except the Quintessence ; all bodies are elementated in nature and their accident. Concerning Degrees and Compositions. Those things which proceed out of the earth hold the first grade of health. Herbs Seeds Roots Sponges Animals Flowers Barks Fruits Things which proceed from the air hold the second grade. These are all kinds of winged creatures. Things which proceed out of the water hold the third grade, as ; Metals Marchasites Cachimiae Salts Minerals Resins of Sulphur Fishes Gems Stones Things which proceed out of fire hold the fourth grade, as the Tincture and the Philosophical Stone. However, there are certain other virtues to be noted which are concealed in herbs, but not in winged things, nor in metals, as ursina and white thistle indicate, which, beyond their grade, admit foreign virtues. Among these there is also the emerald, which admits a foreign efficacy into itself, yet such in no wise conduce to health, for they are only external virtues which have no internal eflFect whatever.

Enough having been said of confortatives, we will now turn to laxatives and their grades. Accordingly, first observe that we shall not here make use of that classification whereby the laxatives are divided into four natures. They are described in this fashion according to ancient custom. The coloquintida and scammony purge cholera ; turbith and hellebore purge phlegm ; manna and capillus veneris purge the blood ; while lapis lazuli and black hellebore purge melancholy. Moreover, there are others also which ward off cholera viielltna, others which ward off the rust-coloured and yet others the citrine- coloured water of dropsical subjects, with things of like kind, as elsewhere has been sufficiently described.

As in the former chapter I made mention of the grades of laxatixes, so in this place, to impress it more deeply on the mind, I repeat the same — namely, that laxatives in no wise follow the four grades of the elements, but they have their grades mixed without any respect to the same. Wherefore, more diligent attention must be paid to the nature of the disease, lest you should carelessly misuse the confortatives designed for its cure. These should rather be accommodated so that they may agree with the nature of the disease. The grade and the disease should also be invariably compared. But lest with unwashed hands, as the saying is, we should rush in upon this question of purgations, it is needful to proceed as follows, namely, observing that the functions are sometimes unequal in the same operation in the fourth grade, as hellebore sometimes removes that which sea-lettuce cannot, and in like manner cataputia where both the above would fail. At one time precipitate, at another esula, and at yet another cassia, will prevail in the removal of fistula. Moreover, if we speak of fevers, such a laxative as centaury will occasionally purge febrile humours, and hellebore, another laxative, will be of use in an epileptic complaint. So, also, agaric, and things of this kind, will prevail in the case of worms. The reason is to be sought in Nature, not in the humours, for Nature has been equipped to remove whatever is melancholic, choleric, or phlegmatic, or, indeed, anything which could be mentioned here.

Note the following I. Polypodium Locusta Botim Hairs of Venus Turpentine Locusta Sambuci Senna Gamandrea Stomachiolum Locusta Ebuli Succory Serum of Milk

things for very vehement and very gentle purging. III. Rhubarb Esula Vitriol Diagridium Agaric Lazuli Scammony Centaury IV. Either Hellebore Coloquintida Sea-lettuce Serapinum Cataputia Praecipitate

Observe the following things concerning incarnatives and consolidatives. They contain in themselves the four grades, while the consolidatives, in the same manner as the laxatives, exclude the elements. In the first place, therefore, we must observe the manner wherein the ailments which we desire to heal stand in their grades. For out of these proceeds the grade of natural thing's. Now, some heal fractures of bones, others cure wounds, others ordinary ulcers, others eating ulcers (others fleshy). Hence arise four grades in the following fashion. I. Broken bones are cured by Alchimilla, Periwinkle, Perfoliata, Diapensia, Aristolochia rotunda, Consolida, Serpentina. Wounds are healed by Natural Balsam, Artificial Balsam ; the oils of Hypericon, Bullace, Turpentine, Laterinum, Centaury, Anise, Benedictus ; apostolic plasters and unguents ; apostolic powders ; potion for wounds. III. Imposthumes and common ulcers are cured by Emplastra Gummata, Emplastra Mumiata, Emplastra Apostolica, and Unguenta Apostolica. IV. Cancrous and eating ulcers are healed by composition of Mercury, of Brassatella, and of Realgar.

There are, moreover, others besides the above which equally possess their own grades, of which kind are poisons, wherein the grades should indeed be specially observed. First, by reason of their elementated nature, they should be admitted into the composition of recipes. At the outset, therefore, have regard to the quantity of the poison ; the weight must then be prepared, and that in the following way. Poisons in their Grades. I. Simples by themselves : Colcothar and Alum. II. Reverberated : Spirit of Jupiter and Spirit of Saturn. III. Calcinated : Tartar and Scissum. IV. Sublimated : Arsenic and Mercury. The other species of poison, as those of the spider, toad, scorpion, lizard, and serpent, as also the small dragon, among many, I pass over because they are not ingredients, except the Tyrian poison, which might be named. There are, moreover, those which provoke the courses in women, which also, being specially adapted for this purpose, may be placed among other recipes, according to the manner of their grades. There are others which suppress tumours, some which provoke the flow of urine ; all these and their like are to be sought from experience and concordance. Now for the Grades of the Spagyrists.

Out of the spagyric industry four grades precede in the same manner with the four elements, and so surpass the other grades in their quantity. Further, wherever the last grade comes to an end, there the first point in the spagyric grades begins, and after this manner. Oil derived by distillation from all herbs, roots, seeds, resins, gums, fruits, fungi, and tree mosses. Oil of the vulture, the dove, the heron, the crow, and the magpie. Water of vitriol, liquor, mercurial water, oil of quicksilver, viridity of salt, aluminous waters, calcined oils, oils of metals, liquors of gems, potable gold, essence of antimony. Oil of crystal, oil of beryl, tincture, stone of the philosophers. All these are hot, for the grades remove that which is elementated, and over that which is element they advance their own grades. Therefore, to become acquainted with those grades there is needed full and perfect experience, so that you may see the preparation of these things which prsceed out of the elementated, where they surpass the elementated. Things which proceed out of the earth occupy the first grade of the Spagyrists, as, for example, out of the seeds of Anise, Juniper, Cardamum, Clove Tree ; out of the roots of Jusquiam, Repontic, Angelica, Masterwort ; out of the woods of Ebony, Juniper, Sandal.

Things which proceed out of the air occupy the second grade, as, for example, out of the fruits of Nuba, Ilech, Tereniabin ; out of winged creatures, as the Phcenix, the Eagle, and the Dove. Things which proceed out of the water occupy the third grade, as, for example, out of metals, as Gold, Mercury, Silver, Copper, Lothon, Iron, Lead, Tin, Electrum, Sapphire, Smaragdum, Granate ; out of gems, as the Topaz, the Ruby, the Hyacinth, the Amethyst, and Corals ; out of minerals, as Marcasite, Cachimia, Talk, Realgar, and Vitriol ; out of salts and alums. Things which have their origin from fire hold the fourth grade, as out of the Beryl, the Crystal, and Aries. And the things which descend from the above-mentioned four elementated substances, as out of the earth, Water of Life, Distilled Balsam, Circulated Waters, Distilled Liquors ; out of the air, Distilled Birds, also Tereniabin, Cloud, Ilech, distilled by retort ; out of the water. Potable Gold, Sublimates, Resolutes, Liquor of Silver, Calcinates, Congelates, Resolution of Mercury, Reverberates ; out of the fire. Liquor of Crystal, Liquor of Beryl, Liquor of Aries.

THOSE herbs which are of a frigid nature and from the earth, are not altogether adapted to all diseases which are of a warm nature, nor, again, are those herbs which are of a warm quality adapted in all cases to diseases of a frigid nature. Hence, seven genera of diseases and seven genera of heats and colds are distinguished, and among them those of the heart as well as other members. This difference, therefore, should be very carefully observed, that those things which are wanting to the liver, whether it be warm or cold, may be sought from the same herbs. So, also, those things wherein the cerebrum is deficient require their special herbs. However, although herbs in general are either cold or hot, yet those which are for the spleen are in no wise appropriate for diseases of the reins. Wherefore, after an aquaintance with the grades there is required that of the difference between herbs in the manner following.

In the first place, herbs are divided into seven species, together with the rest of the elements, and this on account of the nature of the star, which, equally with these, is divided into seven species. Further, in the same way as they admit of a sevenfold division, the body also is subject to the same classification, and they correspond one to another, so that those things which are under.the sun are appropriate to the heart, and these are twofold; while those under the moon are, in like manner, appropriate to the brain, and that in either grade. Those things which are under Venus are heating to the reins ; those things which are under Saturn strengthen the spleen ; those which are under Mercury defend the liver ; those under Jupiter have regard to the lungs ; finally, those subject to Mars are considered wholly adapted to the gall. Moreover, though herbs are not regulated together with simples of the planets, nor the planets regulated by them, there does certainly exist a singular supremacy in every element without mixture of another.

In order to become acquainted with those elements which pertain to the heart, we must, in the first place, observe that whatever regenerates is akin to the heart, as gold, balm, nuba, etc. Moreover, whatsoever removes phlegm, of which kind are the rose, camphor, musk, amber, etc., are brought to the brain through the medium of their native fragrance. In like manner, whatsoever heats or cools the blood is serviceable to the liver. What provokes the flow of urine or increases the semen benefits the reins. That which preserves long life benefits the spleen ; that which purges, the stomach. Experience gives acquaintance with these things, but it is rather the experience which is derived from philosophy than from medicine, from regeneration rather than from disease, even that which is produced from transmutation. For when both medical and philosophical experiments concur there is derived a genuine diathesis of everything.

When, therefore, you have become acquainted with the transmutation which indicates seven species, both of the hot and cold, you must observe that whatever regenerates or expels an evil growth, and purifies or restores the matter to wholeness, and thus to an incorrupt state, comes to be included under the same species, whether it arises from the heat or cold of the elements. Moreover, everything in transmutation consumes superfluous humours, as salt removes leprosy of the moon, whence it is a most speedy remedy for the cerebrum. In this place you may observe that the herbs are not to be administered in this fashion, because they are Lunar, but because they reduce and compel Lunar things into their power. By silver or the Moon the brain is in no wise healed, but by those things which are opposed to these. Moreover, whatsoever prevents rubefaction and putrefaction, and conserves into an essence, as fixed things which obtain in the transmutation of metals, in the same manner preserves the spleen incorrupt. Similarly whatsoever resolves a substance and a body into liquor strengthens the liver and expels that which is repugnant thereto. But whatever dissolves to such an extent that the contraries are separated from one another, is beneficial to the stomach. Of this kind are the alkalies in tin. Finally, whatever prepares things and renders them suitable for the augments of transmutations — of which kind are the conjunctions of arcana — is to be used above all. Seek an experience of these things from the transmutation of Nature, but waste not your whole life in those miserable grades, nor in the profitless catalogues of herbs, which are found in senseless codices. For these are inimical rather than beneficial to the stomach.

The following table will indicate the manner in which the seven aforesaid species are distinguished in the four elements, namely, which liave their origin from earth, which from air, fire, and water. Hence you may judge concerning the method of composing recipes, as follows : — Those which come from the earth, and are of a hot nature : — The Cerebrum, Viriditas Salis, Liquor of Vitriol, Liquor of Lunaria. The Heart, Essence of Melissa, Quintessence of Gold. The Reins, Correction of Sibeta, Essence of Satyrion. The Liver, Liquor of Brassatella, Liquor of Manna, Xylo aloes. The Spleen, Mystery of Black Hellebore, Mystery of. Valerian, Mystery of Verbena. The Chest, Extractio de Pulmone, Extract of Tree Moss. The Gall, Quintessence of Chelidony. Those which come from the earth, and are of a cold nature : — The Cerebrum, Essence of Geloen, Essence of Anther. The Heart, Matter of Laudanum, Matter of Pearls, Matter of Sapphires. The Reins, Materia Sintocoriim, Matter of Lettuce Seed. The Liver, Liquor of Senna, Quintessence of Blood, Quintessence of Gamandrea and Cichorea. The Spleen, Compositio Candi, Confection of Dubel Coleph, or Dubelteleph. The Chest, Matter of Dew, Matter of Sulphur, Matter of Ologan. The Gall, Composition of Agresta (verjuice), Composition of Pomegranate Flowers.

Those which come from the air, and are of a hot nature : — Brain and Heart, Nuba, Symona. Reins and Liver, Ilech, Hallereon. Spleen, Chest, and Gall, Tereniabin. Those which come from the air, and are of a cold nature : — Brain and Heart, Halcyon. Reins and Liver, Crude Ilech. Spleen, Chest, and Gall, Crude Aries.

Those which come from the water, and are of a hot nature : — Brain, Oil of Mercury of the Moon, Essence of Silver, Essence of the Sixth, i.e., of Venus. The Heart, Potable Gold, Liquor of the Sun, Oil of the Seventh, i.e , of Saturn. The Reins, Essence of Vitriol, Quintessence of Sulphur, Flower of Venus. The Liver, Mystery of Mercury, Mystery of Antimony. The Spleen, Mystery of Asphalt, Rubedo de Nigro. The Chest, Flower of Jupiter, Extract of Tin, Resolved Talc. The Gall, Crocus of Mars, Topaz from Iron. Those which come from the water, and are of a cold nature : — The Brain, Juice of Amethyst, Liquor of Granates, Composition of Gems. The Heart, Composition of both Marcasites, Composition of White Talc. The Reins, The Tincture, The Physical Stone. The Liver, Spirit of Saturn, Essence of Lead. The Spleen, Mystery of Coagulated Mercury. The Chest, Flower of Crude Jupiter. The Gall, Dust of the fifth

Things which come from fire, and are of a warm nature : — Warm Nostoch. Things from the same element, but of a cold nature : — Arcana of Crystal, Mastery of the Beryl, Citron Liquors.

When you have become acquainted with the grades and their species, you must then advance to the composition of recipes, according to the direction of the rule following. For as there are four elements, so four recipes are to be prepared. There are some kinds of diseases which require earthy remedies, more require atmospheric, others aqueous, and yet others igneous. In the first place, therefore, you must notice the diseases in the seven members, among which the elements are distributed. Hence simples are to be extracted of which you may prepare a composition according to the nature both of the grades and the species thereof. Accordingly, with elementated diseases, as, for example, terrene, a composite is not to be prepared higher than its own grade, but is to be left in that same grade. Similarly, with regard to the atmospheric, nothing out of a foreign element is to be introduced. Judge in this same manner concerning the other elements. This, then, is the crucial point, to accommodate each disease to its proper element, for hence arises that common error which is continually recrudescent in the case of gout, paralytic diseases, and others of this kind, by reason of the preposterous healing method which is adopted by unskilled men. Take epilepsy as an instance ; a species hereof is subject to the element of water, wherefore it is to be healed by means of minerals.

Take general rules for the composition of recipes as follows. All those which are prepared for elemental diseases consist of six things — two of which are from the planets, two from the elements, and two from narcotics. For although they can be composed of three things, one out of each being taken, yet, these are too weak for healing purposes. Now, there are two which derive from the planets, because they conciliate and correct medicine ; two derive from the elements, in order that the grade of the disease may be overcome. Lastly, two are from the narcotics, because the four parts already mentioned are too weak of themselves to expel a disease before the crisis. Observe, then, concerning composition, to forestall the critical day. Recipes prepared in this manner are very helpful for diseases in all degrees of acuteness.

Lastly, concerning weights, observe the following rule. Observe the grade, whether it be surpassed by the medicine, or whether the medicine agree with the grade. But in order that the three species may not corrupt one another, dispose the weights as follows : The proportions from the planets should be as four, from the elements as three, and from the narcotics as

IN the prescription of recipes divide the disease into four species, and distribute these among the elements, taking the grade which occurs, and proceeding in the following manner : If the disease passes from one grade into another, take the same grade, for thus are healed diseases of the first grade, which are of the earth ; of the second grade, which are of the air ; of the third grade, namely, of the water ; while that which attains to the fourth grade must be cured by the Tincture alone, for otherwise there is nothing which which can be accommodated to this case. Moreover, although in the fourth book I have prescribed that the recipe should be constituted of six parts, it could, notwithstanding, be confected of three, or the six might be doubled. Again, they might be distributed as follows : Of those which are of the planets take four drachms ; of those which are of the elementated take three drachms ; of those which are of the narcotics take one drachm. Thus the matter consists in the weight, not the number of the simples. Again, the strength, and what is more, the effect of those things which are admitted into the description of this recipe, are referred neither to the weight nor to the recipe, but to the dose, so that in those things which are of the planets you obtain greater efficacy than with the elementated things. But this is of the dose, not the weight or the recipe. Wherefore the above method is to be observed. Finally, signal skill in medical matters is herein required, to avoid premature application of the healing process ; you must rather proceed so as to purge where there is need of purgation, heal where healing is required, and consolidate where consolidation is necessary.

Vou must know that everything which comes to be tested by Nature pertains to that subject which the physician makes his province. That only which is of ocular demonstration is to be considered in doses. Every dose, * The treatise Concerning Grades and Compositions in A Ichemy consists of seven books, but of these the last three are so much outside the purpose of this translation that they have been compressed into a very small space. All the information which the Hermetic student is likely to require on the subject of complexions and qualities is embodied in the lirst four books. Concer7iing Grades and Compositions. 197 according to its proper arete, is either hot or cold. With regard to the composition of recipes, neither the humid nor the dry is to be considered in doses. As there are only two complexions, so there are only two doses. Whoever is acquainted with the grade of hot or cold, will know that there is joined thereto not only dry and humid, but also a dry resolute and a humid coagulate. No arcanum or'aniadus resides in the warm or dry, inasmuch as no disease occurs which only seeks one of these. The chief point is in the hot or cold, for that diathesis dominates either in the hot or the cold. The sole inclination of every disease is that the physician should simply observe whether it be hot or cold. Every grade is

the dose of its disease, and from every grade should the dose be taken, as may be understood by the comparison of fire, which has only one grade, and yet it is abundantly sufficient to consume its contrary, which is, indeed, according to heat. So every disease has its own grade, neither more nor less. The dose has a like relation to each and every disease. But natural things are not graded equally as to the disease in the matter of the dose ; each has a grade equal to its disease, and that is the grade of the dose.

Since there is only one grade, and nothing is graded higher in warm or in cold, equality is the chief help to ascertain the dose. There is one grade in disease and in things of Nature. No disease becomes worse because the grade of its medicament is higher. It becomes worse only according to the capacity of its nature. The extent of the disease regulates the amount of the dose. Wherefore the physician must know with what weight the disease is loaded, for the dose demands for it the same weight of medicine. The weight, therefore, and not the grade, is to be administered. Herein consists the chief principle of administering any dose : this ought to proceed from the number, not the body of those things. The end is that the ares of the microcosmus, and not the medicament, should effect the cure. As soon as the disease has been brought to an equality. Nature herself cures that which is contrary to her. The quantity of the dose must therefore not exceed the number which is taken from the disease. There are twenty-four numbers in Nature, and within this number the medicine should also be confined. In the anatomy of Nature there are twenty-four minuta of diseases. Medicine, therefore, has twenty-four lotones. The physician should administer his medicines with reference to these two series, so as to produce the same number of each in the microcosmus. When this is done Nature will cure the sick. The absence of such an equilibrium will sometimes cause death, when the disease itself has run its course.

While any disease in itself is one, it has, as we have indicated, twentyfour numbers, degrees, or minims, and the lotones of the medicine must correspond. The proportion of the dose to the disease in any particular case cannot be learnt from theory, but is gathered from experience only. The anatomy of the dose must correspond to the anatomy of the disease. It must not exceed the number twenty-four. Indeed, the object is to restore health, both to the nature of the Microcosm and to that of the external elements, when these agree in the body. The conjunction is the same as zinobrium, which is graded by minium. In that elementated exaltation, they afford their own exaltations to the virtues of the Microcosm, and so the grain passes into the scruple, the drachm, and loton, some, indeed, into the pound, some also into the kist, and others into the talent. Here ends the Book conxerning Degrees and Compositions. Concerning Antimony and Marcasite of Silver. Concerning White and Red Cachimia. Concerning Talc, Fluidic and Solid. Concerning Thutia, Calamine, and Litharge.

The virtues of Antimony obtain in Morphew, Leprosy, Elephantis, Wounds, and Ulcers. Here follows the Preparation of Antimony for the Several Species of Leprosy. I^ Of the best pounded Antimony, Ib.j. Of highly distilled (sr'c), Ib.iiij. Of crude white Tartar, Ib.ss. Reduce to a fine powder in a phial, distil by retort, and a red oil will result. The preparations of Antimony vary with the diseases for which it is administered. That which is used for wounds differs from that which is applied in the case of leprosy. And so of the rest. To take the same preparation of Antimony both in wounds and in leprosy would be a serious error. Elephantis. The preparation of Antimony for Elephantis is, however, the same as for leprosy. ' The Preparation of Antimony for Morphew. I^ Of the best pounded Antimony, Ib.ss. Of calcined Tartar ) Of Alum J an equal quantity. Arrange In alternate layers; reduce in a fire of reverberation of the fourth grade ; then distil, and a thick red oil will come over. By alternate layers * It is in every way highly desirable that this important collection of Hermetic prescriptions should find place among the Hermetic Medicine of Paracelsus. It is of very considerable value as evidence of the extent to which mineral, and especially metallic, substances were applied by Theophrastus in all varieties of disease. The author's intention seems to have been the compilation of a whole alchemical pharmacy, and there is a small fragment extant of a .second book, under the title Ve Nasccntibus ex Terra,

understand one layer of the Tartar and Alum, afterwards a layer of the Antimony, and so forward. The Preparation of Antimony for Wounds. I}i Of Antimony Of calcined Tartar ' Of AIcool of Wine, i kist. Mix ; distil by the alembic till the matter is resolved. I^ Of the substance dissolved as above, 5j. Of AIcool of Wine, 5'i'jDry by coagulation, and reduce into oil on a marble slab. There is no greater cure for wounds than that which is obtained from Antimony, except in wounds of the head. The Antimony should be distilled upwards till what is below becomes aqueous. The Preparation of Antimony for Ulcers. I^ Of Antimony \ Of Colcothar > any equal proportion. Of Flos Aeris ) Reduce S.S.S. to the grade of reverberation. Make an extract with red wine, and reduce into alkali. The said alkali made into an unguent with olive oil and laid over ulcers is of great healing virtue. Additions of Antimony for Leprosy. I^ Of the said Antimony, 5j. Of Oil of Wine Faeces, 5j. Of Oil of Bitter Almonds, to the weight of both the above. Mix. If there be no hoarseness of the voice, anoint once or twice every seven days. If the voice be hoarse, it is useless.

Addition in Morphew. ^ Of the said Antimony, 5j., with Kist, i.e., AIcool of Wine. Of Tragagantum, 5ij. Of consolidated Royal Mucilage \ Of Psyllus Seed \ each 5ij. Of Gum Arabic ] Make an unguent. The process is the same for Morphew and Alopecia. The unguent is to be applied warm, once or twice in every seven days. By this means the scab will rise up. If it peels off, the ulcer may be healed with the following unguent. I^ Of Spermiola \ Of Camphor J ^^"^ Sj-ss. Of Oil of Ceruse to the weight of both. Make an unguent. After the scab has come off the place must be anointed with this unguent every eight days. Addition for Wounds. ^ Of the said prepared Antimony, 5vij. Of the juice of White Tartar ) Of Oil of Myrtles ) ^^""^ 5v- Mix. Apply once every other day, and no mischance need be feared. Note. — In summer, add camphor at pleasure. Addition for Ulcers. I?i Of the said prepared Antimony, giij. Of Oil of Colcothar, gss. Of Oil of Mastic (Oleum Lentiscinum) to the weight of both. Make an unguent. Anoint around the ulcer. This does not cure cancer, elephantis, or esthiomena. Oleum Lentiscinum. is oil from the bark of the mountain osier.

The virtues of Litharge obtain in Cancer and Fistulas, in Tentigo Prava, Esthiomensis, Red Jaundice, Persian Fire, and Wounds. Here follows the Preparation of Litharge for Cancer. !^i Of pounded Litharge, Ib.ss. Of Salt Water ) _^ . , i each Ib.i. Of Alum j ■' Of White Vinegar, Ib.iiij. Reduce over hot coals till their moisture is consumed. Take of the said Litharge with an equal quantity of spring water : reduce ad colores for a The same preparation of Litharge prevails in fistulas. I}, Of Litharge, Ib.j. Of Calcined Tartar, Ib.ss. Of Spring Water, or Aqua Fuliginis. a sufficient quantity. Of common melted Salt ) J each 5vj. Of Rock Alum ) Reduce according to the fourth grade of reverberation with the aforesaid water into an alkali. Aqua Fuligitiis is water from sooty roofs obtained during rain. Preparation for Red Jaundice. I5< Of Myrrh \ Of Frankincense | ^^'^^ BJOf Litharge, 3'"]- Of very strong Vinegar, Ib.ss. Reduce into a decoction. Preparation for Wounds. 'Sy. Of Litharge, with four times Whitened Vinegar, Ib.ss, Of the juice of the herb Pellitory \ Of the lesser Comfrey \ an equal quantity. Of the round Aristolochy (Birthwort) 1 Make a compound with mucilago lumbricata.

Preparation of Litharge in Tentigo Prava. % Of washed Litharge, i lb. Of Rock Alum, Ib.jss. Mix. Pound well, place in the fourth grade of reverberation for four hours, then extract the alkali with spring water, together with the remaining litharge and rock alum in equal quantity. Pound as above till all the litharge has been used. The process should be as follows : When the litharge has been placed for four hours in rock alum, take of this distilled alkali, of fountain water, and of soot, each half a pound, and mix together. Preparation of Litharge for Persian Fire. B. Of Litharge, Ib.j. Of Red Realgar, gij. Of Sal Ammoniac, gss. Mix, and place in a sublimatory. This must be done ten or twelve times. Then pour on warm water, and let the litharge be separated. Addition in Tentigo Prava. Bf. Of the said Litharge,' 3j. Of Common Realgar, 5j. Of the juice or water of Chelidony, a sufficient quantity. Make into an unguent, anoint very thinly, and apply four or five times. The skin turns red, and the rank smell goes away. Then use the following recipe : — B; Of the said Litharge, gjss. Of mucilage of Foenugrek i

Of Lumbrici Nitri ) ^" ^^"^1 sufficient quantity. Make into an unguent. Lumbrici Nitri are worms found in dung. I^ Of the said Litharge, giiij. Of Oil of Camphor, 9j. Of Crocus of Mars, Siiij. Make into an unguent. Apply to the wound once or twice daily, and rub in well. Addition in Esthiomensis. Vv Of the said Litharge, §iiij. Of Powder of Chelidony | Of Oak Apples ( each Jij. Reduce to a powder. "Sf. Of the said Litharge, 5iij. Of Mucilage of Consolida \ Of Lumbrici Nitri V each a sufficient quantity. Of Oil of Myrrh ) Make into an unguent. The disease is cured thereby. Addition in Cancer. I5> Of the juice of Marrubius ) Of Persicary j ^^^h 3J. Of prepared Litharge, gij Of Oil of the Yolk of Eggs, a sufficient quantity. Compose an unguent. Addition in Red Jaundice. R Of prepared Litharge, Jss. Of Rock Alum, ii.oz. Of Salt Water, gjss. Addition in Persian Fire. R Of Elect Vitriol, giiij. Of Oak Apples, §ss. Of Frankincense, 5j. Of prepared Litharge, to the weight of all. Of Wine and Vinegar, as may be wanted. When it boils (? ferments) then it is to be used, and the more it boils the better it is.

Gold or silver Marcasite has angles like tiles. The virtues of Marcasite are in Restriction of the Blood, the Menstrua, and Hemorrhoids. Preparation of Marcasite. R Of Marcasite, giiij. Of Colophony j ^ach ^vi. Of Resin of the Fir, to the weight of all. Reduce to calx. To reduce into calx is to place in a brick kiln and burn till the resin flows out twice or thrice until it glows. Preparation in Restriction. R Of best pounded Marcasite, jij. Of Oil of Flax, 5vij. When these two are conjoined and set on fire, the true matter will remain. Preparation for Hemorrhoids. R Of Marcasite, 5JSS. Of best dried Alcool of Wine, Ib.j. Mix. Addition in Restriction of the Blood. I}i Of the said Marcasite, 5j. Of Corals, 5ss. Of Plantain Seed, ^ss. Reduce to a fine powder. The powder is to be sprinkled upon the wounds, or mixed with vinegar, and be bound up below the wound ; thus it will hold it together. Those who, by reason of an accident, bring up blood, should drink it. I?! §ss. of this Marcasite, and as much as suffices of Oil of Sandarach. Make into an ointment. If the menstruum flow to excess, let the umbilicus be anointed twice

I^ Of the said Marcasite, 5iij- Of Sal Gemmee \ Of Mumia | 5j- each. Make into a powder. The swollen piles must be cut and then anointed.

The virtues of Cachimia obtain in Dysentery, Diarrhoea, and Lienteria. Preparation for Dysentery. I^ Of Cachimia well ground, ^vj. Of Rust of Iron, §ss. Reduce by the second grade of fire for six or seven hours. Afterwards take out and reduce into alkali. Preparation for Diarrhcea. Ii» Of prepared Cachimia as above, and of Nutmeg what is sufficient for incorporation. Reduce to the second grade in the form of a bolus. Preparation for Lienteria. I5( Of Cachimia prepared as above, and of Gum Arabic dissolved in plantain water. Make a bolus. Reduce to second grade. Addition for Dysentery. '&^ Of the said Cachimia, 5ss. Of Boiled Dove, a sufficient quantity. Addition for Diarrhcea. IJi Of the said Cachimia, 5j. Of Theriaca, 5iijOf Sealed Earth, 5ss. Make a bolus, the dose containing from 5j. even to Sij.ss. Administer morning, noon, and evening. Abstain for three days. Afterwards repeat it. Do this thrice. Addition for Lienteria. ^ Of prepared Cachimia, 5j. Of Crocus of Mars, 5ij. Of Red Corals, 5ss. Of Theriac, as required. Make a bolus ; the dose is from 5ij. even to iij. or iiij. morning and evening. Let a portion of this be administered daily.

The virtues of Thutia are for spots in the eyes. Preparation for Spots in the Eyes. !{. Of Thutia, Jj. Of White Vitriol ) Of Juice of Eyebright J ^l"^' quantities. Make into a bolus with Gum Arabic, and bring to the second grade of fire. It becomes an unguent beneficial to the eyes. Preparation for White Spots in the Eyes. The Thutia must be extinguished in milk and placed for the night in rose water. This water removes the white speck when applied to it. For Wens. 15. Of Thutia, giiij. Of Fused Salt ) Of Live Calx } ^^^^ §^JS.S.S. 5vj. Arrange S.S.S. Apply fourth grade of fire ; reduce into alcali. Addition for the Spots of the Eyes. 15. Of the said Vitriol, 5ss. Of Spawn of Frogs, SijOf Laterine Oil, 3ss. Make an eye salve. If yellow spots appear in the eye and sparkle, they return. IJ. Of the said Thutia, 5j. Of White Vitriol, 5vij. Of pounded Camphor, 3jss. Make a mixture with water of roses or fennel. This disease attacks all pedal animals. The wen assails the eyes of goats, other animals, and men. In the case of human beings camphor must be administered with it, lest inflammation

'Bf. Of the said Thutia, '%]. Of Sal Anatron, or Gall of Glass ) Of Fused Salt J ^J" '"'='• Of distilled urine, Ib.ss. and giiij. Mix. The process consists in administering this potion to such as are afflicted with wens, in the morning and in the evening, for three or four weeks. This medicine removes all wens, except grisonum.

The virtues of Talc obtain in ulcers and humid wounds. Preparation for Wounds. I}> Ib.j. of Talc and an equal weight each of Cinder of Beans and of Oats. Reduce at the fourth fire for a day and night ; cleanse and dry. Talc dries the bottom or base of the wound, so that it does not change into a fistula. It also powerfully desiccates ulcers. It must not be used beyond the third day. Addition for Wounds and Ulcers. ^. Of the said Talc, Jj. Of Liquor of Mumia ) ^<- -ITT , J T, . I each q.s. for an unguent. Of Washed Turpentine ) ^ ^ Cures eating, cancerous, and other suppurating ulcers.

The virtues of Calamine are suitable for plasters, eye salves, and the Persian fire. Add Calamine both for ulcers and for wounds, for plasters where a growth of fresh flesh is required, also for eye salves where neither albugo or spots of the eyes are present, as in the case of red eyes, where the greatest experience is requisite. Preparation of Calamine for Plasters. I^ Of Washed (that is pure) Calamine, |j. Of Live Sulphur ( each gj.ss. Arrange in layers and apply the fourth fire for a day and night. Reduce by the second ablution. R Of the said prepared Calamine, Jiij. Of the Oil of the Yolk of Eggs, 5j. Make a bolus with gum arable ; reduce at a fire of the second grade for four hours, then reduce by ablution. For the Eyes. I^ Of the said prepared Calamine, Jj. Of Distilled Vinegar, Jvj. Make an extraction ; then dry it. Preparation for Persian Fire. ^ Of Crude Calamine, Ib.ss. Of Water of Water Lily, gvj. Of Alumen Plumosum, Jss. Reduce these by digestion in a glass for the space of a week, and distil. It is a recipe of Geber. Petrus de Archilata errs in the process : for the

medicine is to be used for pandarlcia, but not for combustions. I^ Of Apostolic Plaster, §vj. Of the said Calamine, Jss. Of Camphor, 5jMake a plaster. I^ Of Agrippine Unguent, giiij. Of Unguent of the Flower of Copper, |ss. Of the said Calamine, 5x. Make a mixture. Most excellent for ulcers, itch, and scab. Addition for Eye Salve. ]^ Of the said Calamine, gj. Of Water of Eyebright \ Of Water of Fennel \ 5iij. Of Water of Roses ) To be applied at night. Addition for Persian Fire. IJi Of the said Calamine, gvj Of Waters of Vitriol and Oak Apples Some use cobblers' atrament for Persian fire and red jaundice. Concerning Bloodstone, Arsenic, Sulphur, Saxifrage, Orpiment.